LITMIR.BIZ

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to look at his successor, the result being that her son Dhritarâshta is born blind, and being thus unfitted for kingship, Amvalîka's son Pandu becomes heir to the throne.

      Hinc illæ lachrymal! Bhishma's vow of celibacy produces the rivals, and his part in the epic henceforward shows but dimly on the bloody background of the long quarrel between the hundred God-given sons of Dhritarâshta, and the five God-begotten sons of Pandu.

      Yet, overlaid as it is by diffuse divergencies, the story of self-sacrifice, of a man whom all women love and none can gain, goes on. Bhishma, on Pandu's death, installs the blind Dhritarâshta as Regent King, and continues, as ever, faithful to his trust. Once or twice a ring of human pathos, human regret, is heard in the harmony of his good counsels, his unswerving loyalty, his fast determination to "pay the debt arising out of the food which has been given me."

      Once when Arjuna, third of the five Pandus, climbs up on his knees, all dust-laden from some boyish game, and, full of pride and glee, claims him as father--"I am not thy father, O Bhârata!" is the gentle reply.

      Again, when Amva, the eldest princess of the three maidens whom Bhishma had carried off as brides for his brother, returns in tears from seeking the lover he had allowed her to rejoin, saying that the prince will have none of Bhishma's leavings, there is human regret in the latter's refusal to accept the assertion that the carrying off was equal to a betrothal, and that he is bound in honour to marry the maiden himself! Yet of this refusal comes much. The injured girl calls on High Heaven for requital, and though her champion Râma is unable to conquer the invincible Bhishma, Fate intervenes finally.

      Amva's penances, prayers, austerities, find fruit in revenge. She is born again as Chikandîni, the daughter of a great king whose wife conceals the child's sex for twenty-one years, until, according to the promise of the Gods, Chikandîni becomes in reality Chikandîn, the most beautiful, the most valiant of princes, who is destined in time to cause the death of Bhishma. For amongst the many confessions of a soldier's faith which the latter here makes is this: "With one who hath thrown away his sword, with one fallen, with one flying, with one yielding, with woman or one bearing the name of woman, or with a low, vulgar fellow--with all these I do not battle." So Chikandîn is beyond Bhishma's retaliation, and when in the final fight he "struck the great Bhârata full on the breast," the latter "only looked at him with eyes blazing with wrath; remembering his womanhood, Bhishma struck him not."

      This, however, was not yet to come. Bhishma had as yet to bring up the five Pandu princes and the hundred sons of Dhritarâshta to be good warriors and true, and in the process we come across many quaint interludes. The story of Princess Drâupadt's Self-choice is charming, and the description of the ceremony worth giving as a picture of the times.

      "The amphitheatre," we read, "was erected on an auspicious and level plain to the north-east of the town, surrounded on all sides by beautiful mansions, enclosed with high walls and a moat with arched doorways here and there. And the vast amphitheatre was also shaded by a canopy of various colours, and resounded with the notes of a thousand trumpets, and was scented with black aloes, and sprinkled with sandal wood water and adorned with flowers. The high mansions surrounding it, perfectly white, resembled the cloud-kissing peaks of Himalaya. And the windows of these mansions were covered with lattice of gold, and the walls thereof set with diamonds and precious stones. The staircases were easy of ascent, while the floors were covered with costly carpets and rugs. Now all these mansions were adorned with wreaths of flowers and rendered fragrant with excellent aloes. They were white and spotless as the necks of swans. And they were each furnished with a hundred doors wide enough to admit a crowd of persons. And in these seven-storied houses of various sizes, adorned with costly beds and carpets, lived the monarchs who were invited to the Self-choice, their persons adorned with every ornament, and possessed with the hope of excelling each other. Thus the denizens of the city and the surrounding country, taking their seats on the platforms, beheld these things.

      "And the concourse of princes, gay with the performances of actors and dancers, increased daily, until on the sixteenth morning the daughter of the King entered the arena, richly attired and bearing in her hand a golden dish on which lay offerings to the gods, and a garland of flowers.

      "Then a priest of the Moon race ignited the sacrificial fires and poured libations, uttering benedictions; and all the musical instruments that were playing, stopped, and in the whole amphitheatre was perfect stillness. Then the Princess' brother, taking his sister by the hand, cried in a voice low and deep as the kettledrums of the clouds: 'Hear all ye assembled Princes, hear! This is the bow, these are the arrows, yonder is the mark! Given Beauty, Strength, Lineage, he who achieveth the feat hath Princess Drâupadi to wife.' Then, for the sake of her unrivalled Beauty, the young Princes vied with each other in jealousy, and rising in their royal seats each exclaiming: 'Princess Drâupadi shall be mine!' began to exhibit their prowess."

      It would take too long to give in extensor how one after the other the Princes failed to string the mighty bow. How Karna, the Disinherited Knight of the Romance--in reality uterine brother to the five Pandu princes, but passing as their deadliest Kuru enemy--strung it easily, but "turned aside with a laugh of vexation and a glance at the Sun, his real father," when Princess Drâupadi cried: "Hold! I will have none of mixed blood to my lord!"

      How the young Arjuna, second of the five Pandu princes, "first of car-warriors and wielders of the bow," came disguised as a Brahman youth and achieved the feat; rousing no remonstrance, it may be remarked, as to admixture of race from the fair Princess Drâupadi.

      Then follows the incident of Drâupadi marrying the whole five Pandu brothers, in obedience to their mother's mistaken command. She, when her five sons appeared in the dusk, "bringing their alms," bid them share it as ever; so, despite much heart-questioning, the fivefold wedding took place. It is an incident which is glozed over by ardent admirers of the Mâhâbhârata, and spoken of deprecatingly, as a mere myth. Why, it would be difficult to say, since it is palpably held up to honour as an instance of almost superhuman virtue. It is a voluntary self-abnegation on the part of the Five Princes, who swear to set aside jealousy for ever; an attempt on their part to right the relations between the sexes, and to return to the purer teaching of old times when, as we are distinctly told, "men and women followed their own inclinations without shame or sin." Certainly the record of this union of the Five Brothers to the devoted, almost divine Drâupadi, holds no suspicion of either the one or the other; surely, therefore, it requires neither disguise nor apology.

      Thereinafter, amid ever-recurring sweep of furious blasts and counterblasts, ever-changing chances of fortune and misfortune, comes the great gambling scene which, deprived of disagreeable details and properly staged, should make the fortune of any dramatist who could really touch it. A fine scene, truly! Yudishthira, eldest of the Pandu princes, their ruling spirit, the brain, so to speak, of Bhima's strength, Arjuna's skill, Nakula's devotion, Sahadeva's obedience, had been challenged to a gambling bout by his chief enemy, Dhritarâshta's eldest son Duryôdhana. To this, according to the soldier's code of honour, there could be no refusal. But Yudishthira, gambler at heart, would not acknowledge himself beaten. He stakes his riches, his kingdom, his brothers, himself--last of all, his wife.

      Losing her, she is sent for to the gambling saloon. She refuses to come. Finally, dragged thither by force, she pleads that Yudishthira, having first gambled away himself, was a slave, and so had no right to stake a free woman. Then ensues a scene of conflicting passions and protest which, once read of, lingers in the mind, rising superior to the certain disagreeable details which undoubtedly disfigure it in the original.

      So the story sweeps on and on, ending really with Bhishma's death on the field of battle after a final encounter in which Arjûna, realising that victory is unattainable so long as "the Grandsire" lives, uses Chikandîn, the man-woman, as his shield, and so brings about the defeat of the otherwise invincible Bhishma. The latter, "lying on his bed of arrows," surrounded by all the princes, then proceeds to discourse for long days ("until the sun, entering its northern declension, permitted him to resign his life-breath") on the whole duty of mankind, and especially on the duties of kingship.

      These discourses, which in the English translation run to over 2000 pages, are marvellously illuminating. When we read in them doctrines of kingly

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